lake of lotus (34) the application of wisdom-the wisdom in directing one's dharma practice...

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By Vajra Master Pema LhadrenTranslated by Byron K.K. Yiu

The Wisdom in Directing One’s DharmaPractice (34)

• The Skills of Chanting Need to be Adjusted & Changed in Accordance With the “Characteristics of One’s Habitual Tendencies, Features of Karmas, Orientations of Aspirations, and Degrees of Mental Concentrations”

• The Four Kinds of Inconceivable Forces of the Universe

Excerpt of Last IssueFor the general populace, and even up to the great Dharma practitioners, their

objectives of Dharma practice should be more or less of the following types:

1. Praying for worldly desires – For example: to seek for oneself and one’s own

relatives to have “longevity, recovery from illness, success in one’s career,

good marriage, wealth increase, averting disasters and relief from sufferings,

as well as reunion with those deceased loved ones”. Also, there are those who

hope to get the “ease of heart and security at the present life”, etc.; or for “fame,

wealth, respect” in order to study Buddhism; as well as for those who put in

efforts to practice the Dharma.

2. Rebirth in the good realms – For example: to hope and pray for rebirth in the

heavenly realm, or in the human realm, and not to fall into the evil realms (of

animals, hungry ghosts and hells).

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Issue no.34 Back to Content









3. Liberation from the tractions of the “cycle of

karmic existence” – to hope and pray for the

freedom in deciding for oneself as to whether

one would be reborn into the six realms (of

heavens, asuras, humans, animals, hungry

ghosts and hells), or whether to remain in the

highest level of the “Realm of Form”, such as the

“Akanistha” (the “Heaven at the End-of-Form-

Realm”), which is beyond the control of the

tractions. (Please refer to the explanations on

the “Three Realms” in the article on the “Profound

Abstruseness of Life and Death: The Meaning of

Near-Death Experiences” in Issue 17 of the “Lake

of Lotus”).

4. Attainment of Buddhahood – The recovery of

one’s “Primordial Nature” and the originally

possessed and boundless capabilities, which

are free from any bondages and to remain in the

“Dharma Realm”. (The “Nature of the Mind”, also

known as the “Buddha Nature”, or the “Primordial

Nature”, refers to the original possession of that

most crystal clarity of awareness. Please refer

to the articles on “The Meaning of Near-Death

Experiences” in Issues 4 & 5 of the “Lake of

Lotus”).

What are the methods that one can choose in order

to achieve these four types of objectives? What will

be their effects? What are the critical key points that

one should pay attention to when judging upon and

in choosing those methods of Dharma practice?

Regardless of what kinds of religions, the practice

methods can be broadly divided into the following

types:

1. Prayers – Including confessions, repentance

of one’s conducts, and in the making of

aspirations and wishes;

2. Recitations – mantras, Buddhas’ Holy Names, or

sutras;

3. Visualizations – themes include the formulae

for different types of “meditation”, or even the

making use of the internal functions of one’s

body for coordination.

Irrespective of which types of practice methods, it

must include the training of one’s “mental strength”.

Otherwise, it would not be able to produce any

effects. One of the important points for judging which

of the practice methods are the most effective ones

is the degree of influence that these can have on

one’s “mental strength”? What percentage will they

constitute?

The previous five chapters have clearly explained the

effects and mysteries that the sound has produced

upon people (Please refer to the articles on the

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“Wisdom in Directing One’s Dharma Practices” of

Issues 24, 25, 26, 27 and 28 of the “Lake of Lotus”).

The part on the rationale for the “resonance” and

“operations of particles” is one of the functions on

the recitation of mantras. Since the sound of mantra

does not necessarily have to be words that could be

translated or understood, particularly those mantra

which are meant for the following purposes:

1. linkage or condensation;

2. cutting off the linkage or condensation;

3. taming and shattering.

The previous few chapters (in particular please refer

to the article on the “Wisdom in Directing One’s

Dharma Practice” in Issue 26 of the “Lake of Lotus”)

have mentioned that the merits of having received

the “relevant teachings” in the recitation of mantras

are remarkable and vast. As to its abstruseness,

apart from relating to its rationale on “resonance”

and the “motions among the particles”, it is also very

much related to the different high or low levels of the

“Right Concentrations” (or “Samadhis” in Sanskrit).

According to Bodhisattva Maitreya’s classification,

in Volume 45 of the “Yogacaryabhumisastra”,

“Dharanis” are divided into the following kinds:

(1) Dharma Dharani – the successful symptom for

the receiving of the “relevant trainings” in the

proper recitation on this type of “mantras” is

that one would be able to remember the words

and sentences of the various Sutras in one’s

numerous lifetimes (please refer to the article

on the “Wisdom in Directing One’s Dharma

Practice” in Issue 26 of the “Lake of Lotus”).

(2) Meaning Dharani – the successful symptom for

the receiving of the “relevant trainings” in the

proper recitation on this type of “mantras” is that

one would be able to remember the meanings

of the Sutras in one’s numerous lifetimes (please

refer to the article on the “Wisdom in Directing

O n e ’ s D h a r m a

Practice” in Issue

26 of the “Lake of

Lotus”).

(3) Mantra Dharani – the

successful symptom

fo r the rece iv ing

o f t h e “ r e l e v a n t

t r a i n i n g s ” i n t h e

proper recitation on

this type of “mantras”

i s t h a t , t h r o u g h

one’s “meditational

p o w e r ” , o n e

would be able to

experience the special effects of the “mantras”,

and would thus be able to help other sentient

beings to remove all kinds of calamities and

illnesses (please refer to the article on the

“Wisdom in Directing One’s Dharma Practice” in

Issue 27 of the “Lake of Lotus”).

(4) Endurance Dharani – the successful symptom

for the receiving of the “relevant trainings” in the

proper recitation on this type of “mantras” is that

one would be able to know the true existence

of, and the real meanings behind, the various

Dharmas, as well as the ability without losing

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them (please refer to the article on the “Wisdom

in Directing One’s Dharma Practice” in Issue 28

of the “Lake of Lotus”).

The Skills of Chanting Need to be Adjusted & Changed in Accordance With the “Characteristics of One’s

Habitual Tendencies, Features of Karmas, Orientations of Aspirations, and Degrees

of Mental Concentrations”

Are there any differences in the recitations of

“Mantras, Buddhas’ Holy Names, or the Sutras”?

Which of them would have greater strength? What

kind of benefits will they have? What are the effects

to be produced in the practice methods of reciting

“Mantras, Buddhas’ Holy Names, or the Sutras”?

To what degrees and levels do these practice

methods influence one’s “mental strength”? What

is the highest objective that can be achieved?

In the articles of Issues No. 24 to No. 32 of the

“Lake of the Lotus”, detailed descriptions on the

respective benefits and wonderful merits that can be

attained from the recitation of “Mantras, Buddhas’

Holy Names, or the Sutras” have already been

mentioned. In the article of Issue No.33 of the “Lake

of Lotus”, a comprehensive account covering the

special features on the various kinds of merits in the

recitation of “Mantras, Buddhas’ Holy Names, or the

Sutras”, as well as the descriptions on the various

functions and meritorious actions to be achieved

through their applications, has been given.

Are there any other dimensions that can be compared

to the various functions and meritorious actions

arising from the recitation of “Mantras, Buddhas’

Holy Names, or the Sutras”? For example, what are

the differences in the skills for reciting the “Mantras,

Buddhas’ Holy Names, or the Sutras”? How long is

the time required to be spent in order to give rise to

the various effects? Human sounds can arise from

the “consciousness” level and the “subconscious”

level. Are they useful in one’s Dharma practice?

Sound is a vibration with frequency. If the airflow

and muscles of one’s body are blown up to make

the vocal cord vibrate,

the sound so produced

will have certain impacts

on the body, regardless

of whether it has any

meaning or not. This

includes the impacts

on the spiritual level.

D i f ferent degrees of

sound would, of course,

have different degrees

of impact. Therefore,

among the Buddhist practice methods, sound has

been included as one of the important dimensions

for its Dharma practices.

If the sound is longer, there will be more variables

in its frequency of vibration. The air flow so used

will also have many more changes which would

make different impacts, strong or weak, on different

parts of the body, stimulating them from different

directions. They will also produce impacts on the

“karmic winds” (the air flows and magnetic fields

that are based on one’s own karmas) at the same

time. The more the variables, the longer the time

required to produce the effects, simply because the

focal point has been diffused. Therefore, the shorter

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the “Mantras, Buddhas’ Holy Names, or the Sutras”,

the faster will be the time needed to produce the

necessary effects. The shorter the “Mantras”, the

easier they will lead to the “resonance” effect

because they are more concentrated.

When one recites the “Mantras, Buddhas’ Holy

Names, or the Sutras” that are of the same length,

the skills of recitations would

become one of the major factors

that influence the effects. Another

major factor is, of course, whether

the “resonant frequency” of this

particular “Mantra, Buddha’s Holy

Name, or the Sutra” is suitable for

the reciting person, and whether it

matches with the “characteristics

of habitual tendencies, features

o f k a r m a s , o r i e n t a t i o n s o f

aspirations, degrees of mental

concentrations” of the reciting

person, and so on.

I f the reci t ing person understands h is own

“characteristics of habitual tendencies, features of

karmas, orientations of aspirations and degrees of

mental concentrations” so well that he knows how

to choose a “Mantra, Buddha’s Holy Name, or the

Sutra” that is most suitable for himself to recite, then

the skills of recitations will become the only major

factor that influences the effects.

Are there, then, any differences in the skills for

reciting the “Mantras, Buddhas’ Holy Names, or the

Sutras”? Yes, indeed, there are many types of skills

of recitations. In relation to the “characteristics of

habitual tendencies, features of karmas, orientations

of aspirations and degrees of mental concentrations”

of different reciting persons, there are different kinds

of skills of recitations, among which the degrees

of how in-depth one’s “mental concentration” (or

“meditational power”) can be (please refer to the

articles on “The Wisdom in Directing One’s Dharma

Practice” in Issues No. 26, 27 and

28 of the “Lake of Lotus” concerning

the relationship between “mental

concentration” and the “Mantras”).

Even for the same reciting person,

given the fact that his physical

states and mental conditions, as well

as his “characteristics of habitual

tendencies, features of karmas,

or ientat ions of aspirat ions and

degrees of mental concentrations”,

can be so different at different

periods of time, and so the skills for

his own recitations will also need to be adjusted and

changed accordingly.

To know the differences in the skills for reciting the

“Mantras, Buddhas’ Holy Names, or the Sutras”,

one must first have to understand as to how many

types of reciting techniques are there? Whether

“visualization” is involved in any of them? And if so,

what are the substances of the “visualization”? Are

they static or dynamic, or whether it is some kind of

a “visualization programming”, and so on? All these

would have different kinds of handling skills in order

to induce greater and faster effects. However, these

23










skills will only be transmitted to qualified disciples

who have the affinity. As such, this will not be

explained here. It follows that detailed analyses on

the differences in the various skills for reciting the

“Mantras, Buddhas’ Holy Names, or the Sutras” will

not be given here as well.

Differences in the Lengths of Mantra Sounds

Wider Breadth of “Resonant Frequency”

Longer Time Required to Arouse ”Resonance” Effects

Long Sound

“Resonance”Effects Easily Aroused

Short Sound

Concentration of “Resonant Frequency”

The Four Kinds of Inconceivable Forces of the Universe

In the recitation of “Mantras, Buddhas’ Holy

Names, or the Sutras”, the time required to produce

the effects will also be affected by the skills of

recitations. They are all subject to the same

environment, factors, and variables. In order to

accurately master the length of time in producing

the necessary effects, one must first understand the

various factors as mentioned above.

For example, a reciting person with heavy “karmic

obscurations”, when comparing with another reciting

person of having much lighter “karmic obscurations”,

even if they use the same recitation skill in reciting

the same “Mantra, Buddha’s Holy Name, or the

Sutra”, the time necessary to give rise to the effects

will be rather different respectively. This is the

influence of one’s “features of karmas” which can

trigger the forces from all aspects.

In another example, a reciting person with strong

“habitual tendencies”, when comparing with another

reciting person of having much weaker “habitual

tendencies”, even if they use the same recitation

skill in reciting the same “Mantra, Buddha’s Holy

Name, or the Sutra”, the time necessary to give rise

to the effects will be rather different respectively.

This is the influence of one’s “characteristics of

habitual tendencies” under the control of one’s

“subconscious”.

In another example, a reciting person having weak

“orientations of aspirations”, when comparing with

another reciting person of having much stronger

“orientations of aspirations”, even if they use the

same recitation skill in reciting the same “Mantra,

Buddha’s Holy Name, or the Sutra”, the time

necessary to give rise to the effects will be rather

different respectively. This is the influence of one’s

“orientations of aspirations” that can lead to the

assistances from all parties.

In another example, a reciting person having poor

“degrees of mental concentrations”, when comparing

with another reciting person

of having much stronger

“degrees of mental

concent ra t ions” ,

even if they use

the same recitation

skill in reciting the

s a m e “ M a n t r a ,

24










Buddha’s Holy Name, or the Sutra”, the time

necessary to give rise to the effects will be rather

different respectively. This is the influence of one’s

“degrees of mental concentrations” in its full play on

the forces of the Mantras.

Among these four cases, the strong and weak

“orientations of aspirations” can sufficiently affect,

and make up for, the deficiencies of a reciting

person who has heavy “karmic

obscurations”, strong “habitual

tendencies” and poor “degrees of

mental concentrations”. This is the

influence of “the inconceivable

strength of aspirations”!

Therefore, those “Gurus” who

possess r ich exper iences in

the actual practices of the Holy

Dharma, and with the “abilities

to teach” at a h igh s tandard

o f B u d d h i s t t e a c h i n g s , c a n

guide those disciples who are

having heavy “karmic obscurat ions”, strong

“habitual tendencies” and poor “degrees of

mental concentrations”, so that they can initiate

the “appropriate aspirations” relevant to their own

“characteristics of habitual tendencies” and “features

of karmas”. On the conditions of “making up for

one’s deficiencies” and with the appropriate recitation

skills, the time would be speeded up in giving rise

to the necessary effects. This is the influential power

of a “Guru” in the capacity as the “Main Combined

Manifestation of the Three Jewels and the Source of

All Forces”.

Why is it that these forces are so powerful as to have

great impacts upon all sentient beings, including

our efforts in the Dharma practice? As according

to the enlightened instructions of the Lord Buddha

Shakyamuni that “everything comes from the Mind”,

and so there are the four kinds of forces of the

universe that are most inconceivable, and all of these

are related to the strengths and functions of the

“Mind”. They are namely “the inconceivable forces

of karmas, the inconceivable forces of aspirations,

the inconceivable forces of the Mantras and the

inconceivable forces of mental

concentrations”. “Inconceivable”

means that the power/strength of

the force just “cannot be thought of

or imagined”, and its forcefulness

just “cannot be realized through

deliberations”.

“ The f o rces o f ka rmas” a re

caused by the entanglements of

the “mental strengths” amongst

the sentient beings. “The forces

of aspirations” are caused by

the striving and “Bodhi” (“Bodhi”

means “enlightenment”) of the “mental strengths” of

the sentient beings. “The forces of the Mantras” are

caused by the “concentrations” on the potentials of

the “mental strengths” of the sentient beings. “The

forces of mental concentrations” arose when the

sentient beings reduced the interferences of their

“Minds” to the minimum, thus enabling their “mental

strengths” to enter into stable conditions. All these

are, indeed, the strengths and functions of the

“Mind”. They also testify the truth that “Everything

comes from the Mind”.

If one can suitably use these “four kinds of forces”

with appropriate moderations and levelling in one’s

Dharma practice, it will be the most sensible way

25










The Strengths and Functions of the“Mind”that Testify the Truth

That“Everything Comes From The Mind”

The Four Kinds of Inconceivable Forces of the Universe

The Forces of Karmas

Caused by the Entanglements

of the“Mental

Strengths”Amongst Sentient

Beings.

The Forces of Aspirations

Caused by the Striving

and Bodhi of the“Mental

Strengths”of Sentient

Beings

The Forces of the Mantras

Caused by the“Concentrations”

on the Potentials of the “Mental

Strengths”of Sentient Beings

The Forces of Mental Concentrations

Arose When Sentient Beings Reduced

the Interferences of Their “Minds”

to the Minimum, Enabling Their

“Mental Strengths” to Enter into

Stable Conditions

(Note:

1. The newly released book on “The Wisdom in Directing One’s Dharma Practice (1)” has already been

published. The content includes the articles on “The Wisdom in Directing One’s Dharma Practice” from

Issues No. 1 to 10 of the “Lake of Lotus”.

2. The newly released book on “The Wisdom in Directing One’s Dharma Practice (2) - Seven Methods of

Strengthening One’s Mind to Counteract Adversities” has already been published. The content includes

the articles on “The Wisdom in Directing One’s Dharma Practice” from Issues No. 11 to 20 of the “Lake

of Lotus”.

3. The newly released book on “The Wisdom in Directing One’s Dharma Practice (3) - One of the Pivotal

Points in Practising the Holy Dharma: The Mysteries and Usage of the Mantras and Sounds” has already

been published. The content includes the articles on “The Wisdom in Directing One’s Dharma Practice”

from Issues No. 21 to 30 of the “Lake of Lotus”.

to apply one’s own “wisdom in directing one’s

Dharma practice”. Then, of course, the most suitable

guiding persons are those “Gurus” who possess

rich experiences in the actual practices of the Holy

Dharma, and with the “abilities to teach” at a high

standard of Buddhist teachings; but not those so-

called “gurus” who only know about superstitions,

rituals, boastings, and yet having very low standards

of “abilities to teach” the Buddhist teachings.

Human sounds can ar ise f rom both o f the

“consciousness” level and of the “subconscious”

level. And so are they useful in one’s practice of

the Holy Dharma? As for the origin for the sound

of the human body, where does it actually come

from? Does it come from one’s physical body, or

from one’s “consciousness”? Does it come from

the superficial level of one’s “consciousness”, or

from the deeper level of one’s “subconscious”? To

what degrees can they render assistances to one’s

Dharma practice? We will continue to explore and

share some of these issues in the next issue of the

“Lake of Lotus”...........(To be Continued)

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lake of lotus (34) the application of wisdom-the wisdom in directing one's dharma practice...

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